Baker Academic

Thursday, November 13, 2014

I had the honor of reading a pre-publication copy of Bruce Longenecker's new book, Hitler, Jesus, and Our Common Humanity (Cascade, 2014). It tells the story of a Jewish survivor of the Holocaust, Rolf Gompertz (pictured to the right), who later wrote a Jesus novel in response to his experiences. It also makes a contribution to Jewish-Christian dialogue. It was unlike anything I've read in Jesus studies because of the way it blends several different genres in order to tell this overarching story. Cascade has thankfully agreed to allow the Jesus Blog to give away two copies. You can enter in the usual way with comments below indicating that you read the blog post, shared the blog post, or joined the blog. Any comments about the content of what follows will count as an entry as well.

Bruce agreed to do an interview on the book in order to give readers of taste of it:

CLK: What's the book about?

BL: It engages the life of Rolf Menachem Gompertz. A devout Jew, Gompertz
was raised in Nazi Germany and experienced Nazi atrocities first-hand. Those
experiences were formative on him, shaping his outlook, his values, and his
initiatives. Gompertz, who is currently 86 years old and living in Los Angeles,
has lived a life worthy of consideration, respect, and emulation, so this book
is about a life well lived.

Most importantly for “the Jesus blog,” in the early 1960s Gompertz wrote
a novel about Jesus that was way ahead of its time (simply entitled A Jewish Novel about Jesus). If the onset of “the third quest for the
historical Jesus” is best dated to the appearance of Geza Vermes’s Jesus the Jew in 1973, already in the
1960s Gompertz was occupying the space that would later be inhabited by many
third questers in the 1970s and beyond. In broad brushstroke, the emphases of
his novel include: the Jewishness of Jesus, the vibrancy of Jewish covenantal
devotion, the political matrix within which the Jewish leadership in Judea had
to operate, and Roman involvement in the crucifixion of Jesus.

In his novel about Jesus, Gompertz bypasses some traditional forms of
retelling the Jesus-story (not least, retellings that depict the Jews en masse as “Christ killers”), arriving
at a fresh retelling that he characterizes as his “response to Hitler.” Let me
give just one example of the sort of thing he does.

Gompertz foregrounds one piece of historical data that is missing
from canonical accounts – that is, the likelihood that the ceremonial robes of
the High Priest were held in the Antonia Fortress and would have been handed over
only after Roman officials had extracted certain assurances or agreements from
the Jewish leadership (for this, see Josephus, Antiquities 20.6–9). What are the parameters for retelling the
Jesus-story if these realities are given a certain priority, with a Roman
official in the position to manipulate the Jewish High Priest to do his bidding?
Gompertz’s novel explores that terrain, in conjunction with other fresh
priorities.

Obviously, I could say much more about the importance of Gompertz’s
Jesus-novel. But what is also significant, and what I try to do justice to in my
book, is the way that Gompertz has lived almost the whole of his life as a
testimony against the social Darwinism that Hitler advocated. Whether in his
Jesus-novel, in his other books, in his speeches, or in his life in general,
Gompertz repeatedly testifies to the importance of recognizing and affirming
“our common humanity” despite our ideological differences, especially in times
when social power is dangerously employed to the detriment of some for the
advantage of others. This is a timeless message that Gompertz has continued to
voice, not unlike a Jew from Nazareth two thousand years ago.

CLK: What made you want to write the book?

BL: I regularly teach a course entitled “Jesus in Film and Fiction,” and
since 2004 I have always included Gompertz’s Jesus-novel in the syllabus of
that course. I made email contact with Gompertz ten years ago in relation to
that course. As email exchanges between us continued, Rolf (as I’ll refer to
him from now on) and I began to nurture a friendship that has continued to
flourish over the years, to the point that he has honored me by enlisting me as
his literary executor upon his death.

In the course of getting to know Rolf, I began to realize the importance
of what he stands for and to respect his vision about living a life of
significance. These are the things about him that humble me, and things that I
want my children to know about. I then came to the realization that I also want
my students to come into closer contact with Rolf beyond simply studying his
novel. And in fact, his is a life deserving of commendation to a much wider
audience, especially in our dangerous times. And so I wrote this book about one
of my heroes.

I also wrote it very much conscious of my identity as someone who is
not Jewish, and in fact, someone who is a Christian. There are two things to
mention in this regard. First, for about five years during my twenties, I spent
Good Friday reading Elie Wiesel’s important book Night, in which he recounts the evils perpetuated against him and
other Jews in Nazi Germany. My book, with its title Hitler, Jesus, and Our Common Humanity, draws some of its
motivation from those “Good Friday” experiences of my twenties.

Second, this book is my own small and insignificant gesture in the
face of three sobering realities: (1) Christian involvement in anti-Semitic
pogroms throughout history; (2) the failure of Christians to protest the atrocities
against the Jewish people during the Nazi regime; and worst of all, (3) the
likelihood that I would have been complicit in the Nazi program if I had been
born in another place and time. So in some ways, I perceive the writing of this
little book as an act of penance, both personal and corporate.

CLK: The book situates
itself very much within the context of Jewish-Christian
dialogue. What are your thoughts about where that dialogue is now
and where it should go?

BL: My own view, for
what its worth, is that Jewish-Christian dialogue is a bit tired. That does not
mean that it should not continue. It must continue. But what should its content
be and how should it be configured?

I think we are at
the point where Jewish-Christian exchanges should primarily be about listening
to each other – to each other’s varied experiences of God and the world today. In
the past there has been a lot of talking to each other about theological commonalities
and differences; perhaps a freshness could enter into Jewish-Christian
encounters if the emphasis shifted to prioritizing the act of listening to each
other’s experiences.

Those encounters would
also benefit from being conducted in conjunction with working jointly to identify,
address, and offset the abuse of power in this world. There’s nothing like
“working practically in love” (to borrow Paul’s words in Gal 5:6) to bring
people together. And moreover, those encounters probably need to be conducted under
the umbrella of the full spread of Abrahamic faiths – that is, as Jews,
Christians, and Moslems together. These, it seems to me, are where the best
prospects lie for future engagement.

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Le Donne, Keith, Pitre, Crossley, Jacobi, Rodríguez

James Crossley (PhD, Nottingham) is Professor of Bible, Society, and Politics at St. Mary's University, Twickenham, London. In addition to most things historical Jesus, his interests typically concern Jewish law and the Gospels, the social history of biblical scholarship, and the reception of the Bible in contemporary politics and culture. He is co-executive editor of the Journal for the Study of the Historical Jesus.

Christine Jacobi studied protestant theology and art history in Berlin and Heidelberg. She is research associate at the chair of exegesis and theology of the New Testament and apocryphal writings. She completed her dissertation at the Humboldt-University of Berlin in 2014. She is the author of Jesusüberlieferung bei Paulus? Analogien zwischen den echten Paulusbriefen und den synoptischen Evangelien (BZNW 213), Berlin: de Gruyter 2015. Christine Jacobi is a member of the „August-Boeckh-Antikezentrum“ and the „Berliner Arbeitskreis für koptisch-gnostische Schriften“.

Chris Keith (PhD, Edinburgh) is Professor of New Testament and Early Christianity and Director of the Centre for the Social-Scientific Study of the Bible at St. Mary’s University, Twickenham, London.

Anthony Le Donne (PhD, Durham) is Associate Professor of New Testament at United Theological Seminary. He is the author/editor of seven books. He is the co-founder of the Jewish-Christian Dialogue and Sacred Texts Consultation and the co-executive editor of the Journal for the Study of the Historical Jesus.

Brant Pitre (PhD, University of Notre Dame) is Professor of Sacred Scripture at Notre Dame Seminary in New Orleans. Among other works, he is the author of Jesus, the Tribulation, and the End of the Exile (Mohr-Siebeck/Baker Academic, 2005), and Jesus and the Last Supper (Eerdmans, 2015). He is particularly interested in the relationship between Jesus, Second Temple Judaism, and Christian origins.

Rafael Rodríguez (PhD, Sheffield) is Professor of New Testament at Johnson University. He has published a number of books and essays on social memory theory, oral tradition, the Jesus tradition, and the historical Jesus, as well as on Paul and Pauline tradition. He also serves as co-chair of the Bible in Ancient and Modern Media section of the Society of Biblical Literature.

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Jesus and the Last Supper

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Structuring Early Christian Memory: Jesus in Tradition, Performance and Text